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This chapter traces the role of the Diamond Sutra through the earlier Korean tradition down to the present, focusing on the various types of commentarial treatment it received, and the way it is used at present both in monastic and lay practice. It also focuses on another sutra, the Ogahae, its production and content, along with Gihwa’s own assessments of its value. With widespread awareness of the Korean Sōn (Zen) tradition that developed mainly during the Goryeo and Joseon periods, having come relatively late as compared with its Japanese and Chinese counterparts, there is always a tendency...

This chapter traces the role of the Diamond Sutra through the earlier Korean tradition down to the present, focusing on the various types of commentarial treatment it received, and the way it is used at present both in monastic and lay practice. It also focuses on another sutra, the Ogahae, its production and content, along with Gihwa’s own assessments of its value. With widespread awareness of the Korean Sōn (Zen) tradition that developed mainly during the Goryeo and Joseon periods, having come relatively late as compared with its Japanese and Chinese counterparts, there is always a tendency to make comparisons with these traditions when trying to identify the character of Korean Sōn. One of the most prominent distinctive aspects of the Korean Sōn tradition is the degree to which Buddhist scriptural texts have continued to play a central role in the tradition. The most influential scripture is the Diamond Sutra, which has not only been studied and commented on extensively, but is by far the most commonly chanted text in Korea.